FAith, though challenged by some to be the peculiar Trea­sure of Gods younger Sons, is notwithstanding the gene­ral portion of all his adopted ones; and not only under the Gospel, but under the Law; yea, and before the Law too, was this Grace given to the Sons of men.

Abel and Enoch, and Noah, and Abraham are by the Apostle in the precedent Verses said to have walked by Faith, even before the Law. And Moses the Lawgiver himself, is here in the very pre­cedent Verse, said to have walked by Faith. By Faith, Moses, when he was come to years, refused to be called the Son of Pharaohs Daughter.

Among all the noble Chieftains of Faith that preceded the Law, Abraham hath the first place assigned him. He it was that gave Belie­vers a just Title to the promised Land, and hath the Honour gi­ven him to be called The Father of the Faithful.

Among all the faithful Worthies under the Law, Moses stands formost, He, he it was that brought up the Houshold of Faith from [Page 2] out of the House of Bondage, Conducted them in safety through the Perilous Wilderness, shewed them the Promised Land; and gave a peerless and an unparallell'd Testimony of his Faith, by chusing rather to suffer Assliction with the Children of God, than to enjoy, &c.

But before I proceed to speak of this peerless and unparallell'd Pattern of his Faith, manifested most clearly by this his seeming foolish and miserable, but indeed wise and happy Choyce; I shall first, by God's Gracious Assistance, shew you the History and Manner of his Life, before he come to Years of Discretion, to make this Choice for himself.

His Life was no sooner given him by a Gracious God, than it was sought to be taken away from him by a Cruel and Merciless Man.

His tender Non-Age, though it wanted not a heart to receive Danger-daunting Faith; yet it wanted a Hand to wield so massie and weighty a Shield: Some other ones Buckler then must now protect and defend him, or else the same hand that delivers him from the Womb, must also lay him in the Tomb: For thus saith Pharaoh to the Hebrew Midwives, Exod. 1.16. If it be a Man-child, kill him.

[* And here from the Piety and Courage of the Hebrew Midwives, who feared more to offend God than Man, and who would not upon the Command of a Tyrannous, Oppressing King, act against the express Command of God, and imbrue their hands in innocent Blood, must I (if I will deliver my own Soul from Blood-guiltiness) take the Courage and Boldness to tell you, That it is not lawful nor safe for your Souls, in all Causes to obey the Commands of your Lawful Superiors.

Indeed in things not forbidden them by God, no Souls are more subject unto the higher powers, than are God's faithful Ser­vant [...]s and such as fear him. But when mens Commands clash with Gods Divine Precents, and they enjoin what he forbids, they must then stand more in fear to offend him who can kill their Souls, and cast them into Hell, than them who can but kill their Bodies, or cast them into some dark Dungeon or Hole.

And a President for so doing, we have not only given us in the [Page 3]Gospel, by the Apostles of our Lord and Saviour; who being forbidden by the Jewish Sanhedrim of Priests and Elders, to speak unto the People in the Name of Christ, boldly told them to their teeth, that it was better to obey God than man, Acts 5.29. but also several Presidents for it in the Law.

1. By these Hebrew Midwives, Exod. 1. who refused, when com­manded by King Pharaoh, to kill the Hebrew Male-Children.

2. By the Souldiers of King Saul, 1 Sam. 22.17. who refused upon his Command, to fall upon the Priests of the Lord, and chose rather to expose their own throats to the fury of an incensed King, than imbrue their hands in the Blood of Gods Priests.

3. By Shadrach, &c. Dan. 3. who refused, when Commanded by King Nebuchadnezzar, to fall down and worship the Golden Image which he had set up, and that under a heavier penalty than casting into a dark Dungeon; even of being cast into the midst of a burn­ing fiery Furnace; and chose rather to be cast into the midst of the burning fiery Furnace, than to worship any other God but the True and Living one.

4. By Daniel, Chap. 6. who, when forbidden by King Darius, to present a Petition to any other, either God or man, than him­self, for the space of thirty days, under the penalty of being cast into the Den of hungry Lions, obeyed him not; but thrice every day on his bended knees presented his Supplications and Prayers unto God.

And if the Commands of Kings, who are the supream and highest Powers on Earth, may not, when unlawful, be perform­ed by those who will manifest themselves to be Gods faithful Servants, and such as fear him; then much less may the Lawless Commands of those that are of inferior power, and subordinate unto them, be obeyed of them.

And though Beggars (as saith the Proverb) when set on horse­back, will ride—and men (saith Experience) not used to it, will grow giddy and light-headed, when set on high places. And though none are more apt to take more power unto themselves, than of right belongs unto them, than those that have least com­committed unto them, and are of the lowest and most inferior degree of subordinate Officers; yet to fear more to offend such, [Page 4]than to offend God, is the lowest degree of Baseness and Cow­ardise; yea, to manifest our selves to be more weak than Women: for there are higher than they, and several degrees above them here on Earth, unto whom, when wronged by them, we may have recourse for Justice, and need not let our Faith put our Patience to the trouble to wait till the last great Day of Judgment come, for Redress,

For as far as the power of God exceeds the power of the King, so far doth the power of the King exceed the power of his sub­ordinate Officers; and as when oppressed and burdened by the King, we may make our Appeal unto God, who though he hath al­lowed no power on Earth to call him to an Account for his Actions, & to punish him; yet hath reserved to himself a power so to do; and hath, as saith the Prophet, Isa. 30. ult. provided a Tophet hereafter, a Prison large and strong enough to hold and punish the greatest Monarch that ever was upon the Earth: so when wronged and injured by his subordinate Officers, we may make our Appeal un­to the King, who will undoubtedly right us and punish them, if they exceed the Bounds and Limits of their Commissions, and usurp more power over us than he gives them.

And though no subordinate Officers are wont to usurp more power unto themselves, and to exceed the Bounds and Limits of their Commissions, than those that are employed in Military Com­mands, who usually take an Arbitrary Power unto themselves, make their Will their Law; and when questioned with a Quo War­ranto, clap their hands on their Swords, as if the wearing of them, would bear them out in whatever they do.

And though none are usually more cowardly and base, and rea­dy to obey unlawful Commands, than those that should be most couragious and valiant in defence of Truth and Innocency (Soul­diers) who ignorantly think, That because they are bound in the course of their Military Duty and Service, to be obedient to the Commands of their Superiour Officers, they are bound to obey them in all things; to do and say whatever they will have them, be it never so false and unjust; and stand more in fear to he cast in­to a dark Dungeon or Hole, than into the Fire of Hell.

Yet Officers and Souldiers sure, if they will manifest them­selves [Page 5]to be Christian ones, have better Presidents given them in the Holy Scriptures.

And taught are all Officers by the Third Captain of Fifty, which K. Ahaziah sent to apprehend the Prophet Eliah, 2 Kin. 1. not to be­have themselves as did the two former Captains, arrogantly and insolently, but meekly and humbly, in the execution of their Of­fice.

And taught are all Souldiers, by the Souldiers of King Saul, 1 Sam. 22.17. not to obey the Commands of their Kings and Ge­nerals, much less of their inferior and lowest sort of Officers, when they are unlawful, and contradict and oppose those of their God.

And, if praised upon Record in Scripture, are those Jewish Officers and Souldiers, who behaved themselves reverently and respectfully towards the Priests and Prophets of the Lord, and refused to lay violent hands on Sacred persons, and such as were Consecrated unto Gods Service; can a Priest or a Prophet chuse but condemn such Christian Officers and Souldiers as make no conscience of laying violent hands on Sacred things, and such as are Dedicated to pious and Charitable Uses, and in so doing, dare presume even to [...] God himself?

Whatever is [...] poor, is lent to the Lord, sayes Solo­mon; Prov. 19. [...] [...]wer is Dedicated to Pious and Reli­gious uses, is, [...] Hep. 13.16. Ʋnto God a Sacrifice well pleasing and [...] And therefore to take away that which is given to the poor, and to imploy in Secular, what was Dedica­ted to Sacred Uses, must of necessity be a defrauding, and rob­bing of God, a thing most unpleasing and abominable unto him.

Lawful I grant it is for men to do what they will with their own; and when they have Money, they may employ it as they please. But when they have once Dedicated it unto God, and given it to pious and charitable uses, to re-assume it again, to command, employ, or give consent to have it employed in any secular or prophane use, is the very highest point of Robbery and Injustice, no less Crime sure than Sacriledge.

And that I preach now no new Divinity, and such as is forged [Page 6]in mine own idle Brain, but on Ancient, Catholick, Apostolick Truth, you will most plainly perceive, if you will be but pleased to look into the 5th. Ch. of the Acts of the Holy Apostles; there you will find it written, That when Ananias had dedicated a certain portion of Money to the Service of God and his Church, and af­terward taken away a certain part of it to employ otherwise, he was most sharply reprehended, and most severely and exemplarily punished for it. And thus doth the Apostle St. Peter rattle him for it: v. 3, 4. Ananias, said he, why hast thou given such way unto Satan; and suffered him so far to work upon thy heart, as to draw thee to the committing of so heinous a sin, as is the Ly­ing unto the Holy Ghost; and the seeking to cozen and defraud God, by keeping back part of that Money which thou pretendest wholly to dedicate to his Service? Before thou didst sell thy Land, was it not in thine own power to do with it what thou wouldst, to sell it, or not to sell it, to give it, or keep it? Nay, after thou hadst sold it, was it not in thine own power to do what thou wouldest with the Money thou madest of it? But after thou hadst once dedica­ted it unto God, to be employed in the Service of his Church, and towards the Relief of his poor distressed Members, than to re-assume it again, and employ it in any other use; was, I must tell thee, a most heinous provoking sin, and will not fail to draw down a sudden and an exemplary Judgment upon thee.

And sure the sudden, and the most severe Judgment we here find to be executed upon Ananias, for keeping back part of that which he pretended to dedicate wholly to Gods Service, and the Re­lief of his Distressed Members, should make all those that have in any kind been guilty of this most heinous sin (& either by command­ing, acting, councelling or approving, have had a hand in employ­ing of that to Secular which (as appears upon Record) was given to pious and charitable uses, even for the Relief of the poor) to tremble and quake, and fear, wherever they are, that some sudden, fearful and exemplary Judgment will fall upon them; and by a timely and speedy repentance and satisfaction, to en­deavour to prevent that which is worse than the putting into a dark Dungeon or Hole, even the casting into the bottomless Pit of Hell.

Having thus from the great Piety and Courage which the Hebrew Mid­wives shewed, in refusing upon the Command of King Pharaoh, to be­come instrumental in taking away of Moses's life, taken the Courage and Boldness to deliver unto you this Ancient, Catholick, Apostolick Do­ctrine; That it is not lawful for you in all Causes to obey the Commands of your Lawful Superiors, and given you these most seasonable Soul­saving Reproofs, Cautions, and Admonitions; I pass now to speak of the Faith and Courage of those that were Instrumental in Saving and Preserving of Moses life.]

Faith, though it follow not Generation, but Regeneration, is be­gotten in us, not by the Father of our Flesh, but of our Spirit: Yet it is no small benefit sure to be born of Faithful and Pious Pa­rents. Our Fathers Faith, Though it bring us not to Heaven, will yet protect us from many dangers here on Earth; and blessings are promised, Psal. 112.2. to be entail'd in the Generation of the Faithful.

Never had Isaac had a Being, had not the quick and lively Faith of his Father Abraham, assisted with that of his Mother Sarah, quickned their dead and decrepit bodies to beget and conceive him. And Mose's Being, had soon been at an end, had not his Father Amram's Faith, assisted with that of his Mother Jochebed, stirred them up Couragiously, and sans fear of the Kings displeasure, to use their best endeavour to preserve his Life. By Faith Moses, said our Apost. v. 23. when he was born, was hid three Months of his Parents, because they saw that he was a proper Child, &c.

Amram being sprung from that Tribe, unto whom God had com­mitted the keeping of his Oracles, the Tribe of Levi, and keeping in good remembrance the Promise that he had made unto Abraham, Gen. 15.13. viz. that after four hundred years bondage in a strange Land, he would bring up his seed, greatly enriched with substance. And knowing that this time drew nigh, yea, being told, said Jo­sephus, That he who would break Egypts yoak, and eale Israels shoulders from bearing of heavy burdens, should spring from his Loins.

But looking, as said a better Author, and our Apostle here, v. 23. with the Eye of Faith on the goodly and well proportioned Limbs, on the Sweet and Majestick Face of this new-born, squa­ling, sprauling Infant, he began to conceive in his Mind, That God had not not made this curious Cabinet, but for the holding of some rich and precious Jewel, and that this fair and well propor­tioned Body, was to be but the case of a more fair and well dispo­sed Mind. And some small sparks of hope began hereupon to kin­dle in his Breast, that this was he whom God had appointed to break Egypts yoak, and to bring up the Children of Israel from the House of bondage. And therefore he is resolved, notwith­standing the Kings express Command to kill, to use his best en­deavour to preserve his Sons life.

Abraham is said by our Apostle here, v. 17. to have manifested his Faith, by resolving to kill his Son: and Amram is here said, v. 23. to have manifested his Faith, by resolving to preserve the life of his Son. So variously, and after such divers manners, doth the same good Spirit of God work by one and the same instru­ment.

But Amram's Faith which at the first charge fearless stood the shock of the Kings fury, after a three months Seige, begins to faint and craves for a Parly. And thus Reason begins to shake the Fort of his Resolution, and to perswade him to yield. Further, O Amram, to defer the Execution of the Kings Command, the killing of thy Son, will but increase thy fear, and prolong his mi­sery. The searching Eye of the Kings Inquisitors, or the tatling Tongue of a false Friend, or treacher ous Servant will shortly dis­cover him, and then with his, thou wilt hazard thine own life al­so; at least wilt loose that which most men count the life of their life, thy Goods, and Estate, and have them Confiscated. Better then to put an end unto his miseries, and thine own fears, by his speedy Death, then to prolong both by a concealed, and little bet­ter than dead Life.

Thus Reason assaults, and with such good success, that Faith is fain to retreat, and leave the Field: And Amram notwithstanding his first brave defence, is resolved to yield, and no longer to conceal his Son.

But though Amram's Faith hath left the Field, yet she hath a small Citadel in his Heart, which she still straitly maintains; and though Amram be resolved no longer to conceal his Son, yet he will not so speedily kill him as Reason perswades: His Faith had still so much life left, as to assure him that the Child had ano­ther Father, who had a larger share in him than he had, and was able to do more for him than he could. And councels him, since he distrusts his own Power, as too weak to preserve him, to cast him wholly upon Gods Care and Providence.

Thus Reason, notwithstanding his first good success is forced again to retire, and Amram is resolved to deliver his Son from out of his own Hands into Gods. His curious and Gold-enameld Cra­dle, he changeth into a rushy and dirt-dawbed Ark. And Moses is cast out from his Natural Fathers House, and his perfum'd upper Chamber, into the great Lower-House of his Spiritual Father, and laid among the Flags by the River.

In the History indeed of which Moses himself was the Penman; the contriving and executing of the means for his persecution are wholly ascribed unto his Mother, and there is no mention at all made of his Father. But though his Mother appeared Chief in the Execution, yet his Father doubtless sate President of the Coun­cil and chiefly contrived the means for his preservation.

In perilous times wherein Tyrants make their Will their Law, and it is no less than a mans Life and Liberty is worth, to cross their Decrees: Women (as being less to be feared) take more liberty to act in publick than men dare do. Though his Mother Jochebed then appeared most in the execution of the means for her Sons preservation; yet Amram was not wanting in contributing his ut­most endeavours thereunto. I am sure the Apostle hath made [Page 10]them joynt partners in their Sons preservation; and tells us, v. 23. that he was preserved by the Faith of his Parents. By Faith Moses, &c.

To Amram therefore, as the Head and Chief (since he is now past the fear of Pharaoh's Anger) do I ascribe the using of the means for Moses preservation.

But doth not Amram's Faith in placing his Son among the Flags, by the River, seem to be quite vanquish'd and overcome? What? Could he deliver his Son into the Hands of a more cruel Executioner than Water? And could he expect any pitty from so merciless an Element?

His Faith, I confess, was now fallen into a deep Swoon, but yet it was not quite gone. The Pitch and Slime wherewith he dawbed over the Bulrush Ark, wherein he put his Son, to fence it against the taking in off watter, and that little Girle which sits yonder so sadly under a bush, to watch what would became of him, plainly testifies that his Faith was not quite Dead; and that he had still some small hope left that his Hea­venly Father would see to, and provide for him.

And loe God, who never fails to provide for such Children as are by faithful Parents cast wholly upon his Care and Pro­vidence, and who taketh them up faith David, when their Fa­thers and Mothers forsake them, takes up this simple Soul from out of the dust, and lifteth up this poor wretched Infant out of the mire, and sets him among the Princes, even among the Princes of Zoan.

For whilst Moses lay thus forlorn in his Ark of Bulrushes, squaling among the Flags by the River; Pharaoh's Daughter, attended by her Maids of Honour, comes down to wash her­self in the River; and espying this Ark among the Flags, she sends for it, and having opened it, she was by the Tears of the sweet Babe that lay in it, moved to tender Compassion to­wards [Page 11]it, and gave Order to have it tenderly Nursed; called him, from the Place out of which she drew him, (Moses), and afterwards adopts him for her own Son. Thus Moses hath changed his poor enslaved Parents for a Noble Princely Dame; his Thatch'd Cottage for a stately Palace; and in­stead of being brought up, as the Hebrews were enforced to bring up their Children, in hard and servile Labour, he is Princely educated, and instructed, saith St. Stephen, in all the Wisdom and Learning of the Aegyptians, Acts 7.22.

But though Moses be now Heir to a Crown, the Sun, unto whom the Egyptians pay the tribute of their Adorations and Devo­tions; yet before I present him with my humble Duty and Service, he must give me leave to pay it first where it is most justly due; and to fall down and adore the incompre­hensible. Wisdom and Power of that God, who so frustra­teth and fools all the Designs of worldly wise Politicians; that he causeth the very same Means which they propose to themselves, as the surest and safest way, to bring to pass their desired Ends, to be the very Instruments of their Destruction and Ruine; and brings his determinate Coun­cils and Purposes to pass, not only against their minds, but even by the very Means of those that are his greatest Enemies and Opposers.

What surer Plot could the Devil with his Jewish Consi­story of Priests and Elders contrive for the keeping of Je­sus from being King of the Jews, than to accuse him of Treason against Caesar, and to deliver him up into the hands of Pintius Pilate, the Roman Governor of Judea? And yet this very Plot of theirs doth God by his all-working and all-ruling Providence convert unto Christ's greater Glory, and caused his Dominion thereby to extend not only over the whole Regi­on of Judea, but over all the Kingdoms of the World, [Page 12]and to have the Heathen given him for his Inheritance, and the [...]ttermost Parts of the Earth for his Possession.

What better course could Joseph's Brethren have pitch'd on, for the preventing of their foretold Homage unto him, than to make a Slave of him, and to sell him to the Ish­maelites? And yet this enslaving of their Brother, doth God by a strange kind of Providence, convert to his Honour and their Shame; brings him hereby to be Lord of all Egypt, and them to come and bow down and kneel before him.

What more Mischievous way could Haman invent to be re­venged on Mordecai for contemning his Honour, than to procure a Decree from the King for the utter Extirpation of the Jewish Nation? And yet doth God by a wonderful and an unparallell'd piece of Providence convert this De­sign of his to Mordecai's Exaltation, and his own Destru­ction.

What wiser Course could Pharaoh and his Princes of Zoan have lighted upon, for the prevention of Israels Deliverance from out of their Bondage, by one that should spring from their own Stock, (as was foretold them by their Magieians) than by issuing such a Command, That all the Hebrew Male Children should as soon as born, be slain? And yet doth God by his Wonder-working Power and Wisdom, cause that very Hebrew Male-Child whom he had made choice of, for Israels Saviour, and Egypts Scourge, to be adopted by his own Daughter, and bred up in his own Court.

So foolish are the wise of this World, when they fit in Council against Wisdom it self, that their own Politick En­gines undermine and blow up themselves. And so weak are all the Mighty of the World, when they come to grapple with the Almighty, that their Swords drop out of their hands, and run into their own Bowels; and he makes them be­come [Page 13]the fatal Executioners of their own Destruction and Ru­ine; and hence is, as it is written, Prov. 21.30. no Wisdom, nor Counsel, nor Ʋnderstanding against the Lord. He purposeth, and who can disanul it? He stretcheth out his hand, and who can turn it back? demands the Prophet, Isa. 14.27.

Surely these strange and wondrous Works which God brings to pass, not only against the Minds, but even by the very Means of those that seek to hinder and oppose him, are able to make a prophane and blasphemous Atheist turn holy An­choret, and spend his whole Life in admiring and adoring his incomprehensible Wisdom and Power; and should make a Christian and true Believer, such an one as owns him for his God and Saviour, confident, in all dangers, of his Almighty Protection, and assured that all things, even the most Ma­licious Plots, the Devilish Devices, and the most Injurious Actions of his most Spiteful Enemies, shall in the end turn to his Gain and Advantage.

Having thus paid my Homage and Duty, where it was most justly due, unto that Almighty Three in One, who thus wondrously advanced Moses, from the Margin of the Grave, to the Skirts of the Throne:

I come now to pay it to this young Prince, the Adopted Heir of Egypts Crown.

But be not mistaken, Moses, 'tis not to the Tissued Suit, and Purple Robe that thou wearest on thy Back; but to the Golden Soul that harbours in thy Breast, that I come to pay my Dutiful and Loyal Respects unto. Let thy Egyptian Subjects praise thy comely Feature, thy Majestick Look, thy Princely Deportment, and thy Heroick Acts: 'Tis thy Faith, thy Faith, which I have chosen for my Encomium and Panc­gyrick.

And O thou Almighty, Three in One, so enable me to sing of it, that I may make thy Moses as famous among Christians, for his Righteousness of Faith, as ever he was among the Jews for his Works of the Law. The Jewish Rabbins re­port of Moses, that when the Courtiers of Pharaoh were on a time sporting with the Child in the Bed-chamber of his Daugh­ter, they presented to his choice an Ingot of Gold in the one Hand, and a burning Coal in the other; and that the Child snatcht at the Coal of Fire and clapt it into his Mouth, and therewith so sing'd and parch'd his Tongue, that he ever after stammered in his Speech.

The clapping of the burning Coal into his Mouth, might, I grant, cause the stuttering of his Tongue, and the flowness of his speech; for he was by his own Confession, Exod 4.10. no ready Spokesman. But, sure I am, that his preferring in his choice the burning cole before the Ingot of Gold, was a most evident prediction of his contempt of Worldly wealth and glo­ry. And of that fiery zeal which towards the glory of God, and the good of his Church, burned in his Breast.

No sooner was Moses in Pharaohs Court come to years of discretion, but he begins to call to mind that he was by nature, and Nation, an Hebrew, one that had right by Faith to the Promises of God, and the Kingdom of Heaven; and was only by Adoption the Son of Pharaohs Daughter, and Heir of Egypts Crown, and seriously considers with himself whether it were not better for him to suffer a light and momentary affliction, with his natural Brethren the Hebrews for a while here, and to be made partaker with them of an everlasting weight of glo­ry hereafter: than with his Adopted Brethren, the Egyptians, to enjoy the pleasures of sin for a season, and afterwards to be cast into a Lake of everlasting burning and torment.

Had this choice been put to some profane and unbelieving Atheist, to one who looks not beyond the Moon, and hath no [Page 15]hopes of joy but only in this present World; he would soon have concluded that it was better to side with the prosperous Egyptians, than with the afflicted Hebrews. That a bird in the Hand was worth two in the Bush. The possession of a Cottage to be preferred before the reversion of a Kingdom.

Had it been proposed to some greedy Epicure, who is all for present pleasure, and hath his Stomach so sharp set, that he cannot stay till the banquet be prepared and all the guests come, he would without any demur have given in his verdict, That it was much better to enjoy Egypts present portion of Pleasure, than to wait for Israels future one.

Had it been proposed to some delicate tender-singred Cour­tier, one that hates Labour and loves Ease and Idleness, riseth against Dinner, plays till Supper, drinks till Midnight, and whores till Morning; he would soon have satisfied his Judg­ment, that it was much better to sit frolicking in Pharaoh's Pa­lace, by a warm Fire, or Wine, and Junkets, than to stand smarting in a Sulphury Brick-kiln, among the enslaved Israelites, with bitter Taunts and more bitter blows.

Had it been proposed to some fickle complying Time-server, who Weather-cock-like beaks always fair towards the Wind, keeps still on that warm-side of the Sun, holds ever with the strongest Party; and is resolved to keep his Goods and Body safe, what ever becomes of his Soul: he would soon have been won to deal with the afflicted Israelites, as Demas did with the persecuted. St. Paul, have forsaken them, and embraced the society and fellowship of the prosperous Egyptians. Such ti­merous Time-serving, complying men, may I grant, love God, and Godliness well; but they love Women, and Gain much better; and there when it comes to the push, they will rather part with God, and a good Conscience, then loose any thing by them.

But Moses was otherwise Principled, and having an Eye in his Head that looked beyond the visible things which are Tem­poral; a Heart in his Breast, which had respect unto the future Recompence, and great Reward, that is laid up for all Faith­ful and Pious Souls in Heaven, he abandons all his Earthly Titles and Honours, and prefers the stile and Title of God; Son, before that of Pharaohs Daughter; forsakes all the glit­tering Pomp and Vanity of the World, the sinful Lusts and Pleasures of the Flesh; And chuseth rather to suffer Affliction with the People of God, &c.

I know, if you look upon this act of Moses with a natu­ral Eye, you will be apt to censure him for a man besides him­self, and little better than Mad; but though Moses seemed to be Mad in so doing, yet he seems Mad as David did at Gate, Regi Achis, to none but Fools and Mad-men.

Surely they who have the Eyes of their understanding enlight­ned, to see but a glimpse of that exceeding weight of Glory, which God hath prepared in Heaven for those that suffer pati­ently, and with an humble submission to his good pleasure and providence, a light and momentary affliction here on Earth; and to behold that Kingly estate and dignity, unto which Christ will exalt all these in Heaven that suffer with him, and for his sake here on Earth; will not for so doing condemn him for a Madman and a Fool, but highly applaud him for a Wiseman, and a Faithful. For by so doing he plainly manifested that he looked not on the the Temporal things which are visible, but on the Eternal ones which are invisible. And it was, saith our Apostle, through Faith that Moses when he came to age, &c. Choosing rather, &c.

But did not Moses in this his voluntary choosing of affliction, and running himself Headlong into danger, tempt God, and Sin? Is not Man a weak frail Creature, unable of himself to withstand the least temptation, or to stand under the lightest [Page 17]Load of Affliction? And hath not our great General [...] Jesus, not only taught us by his own Example John 8. ult. to Shun and Avoid danger? But also enjoyned us by his Pre­cept, to Pray that we be kept from Temptation, and to be delivered from Evil?

Though to run Headlong into danger and wilfully to draw trouble upon himself, be not the part of a Wise and Prudent Man, yet bravely to own and bear Affliction when it is laid upon him, is the part of a True Christian man, and good Soul­dier of Jesus Christ.

Basely to deny his Master when the owning of him was the way to bring him into trouble, was not the Wisdom and Piety, but the Folly and Sin of St. Peter, and that which cost him a Flood of Tears to Lament, and it was by their hold owning of Christ, when Persecutors Thirsted as greedily after the Blood of Saints, as ever did hungry Evening Wolves after Lambs Blood, that won the Noble Army such Honour and Re­nown.

When Gods People are in Bondage, his Church under Persecution, it is not then put to our Choice, whether we will suffer with them; but whether we will be of them. For if we be of them, we cannot chuse but suffer with them. It being with the Member of Christs Mystical Body, the Church, as with the Mmbers of a Natural Body: If one Member suffer, all the Members suffer with it: That Member of the Natural Body is Dead and Putrified, which is not sensible of the Blows and Thrusts which are given to the rest of the Members; and that Member of Christs Mystical Body, is like the Church of Sardis, hath a name that it liveth, but is indeed Dead; which is not moved to Compassion and Passion, at the Sorrows and Sufferings of his Brethren.

It is for a Profane and Unnatural Edomite, to stand Laughing at the Calamity, and to help to set forward the Sufferings of his Brethren. A true Israelite always Sympathi­zeth in Suffering with his Brethren; is forry for the Afflicti­on of Joseph, and Weeps with them that Weep.

Moses therefore in chusing Affliction with the People and Church of God, when Afflicted and under Perfecution, did not Tempt God, but plainly manifested himself to be a True Son of God, and a Faithful Member of his Church.

In time of Peace, when the Sunshine of Prosperity Gra­ceth the Church, when Piety grows into Fashion, and is in great Esteem in the World; every one will be a Professer of it; but when it grows out of Fashion, is esteemed the great Crime of the World, the Sect that is every where spoken against: then then to be a Professer, and Practiser of it, is to manifest a man to be Pious indeed, and the True and Faithful Servant of God.

But why is Moses here said by the Apostle to have cho­sen Affliction? Since it is plain in the History, Exod. 2. That he did not Voluntary quit, but was forced through fear to forsake Pharoahs Court?

Though his leaving of Pharoahs Court, seem indeed to have something of Compulsion in it, yet his going to Visit his Bre­thren, and his looking with a Pitiful and Compassionate Eye on their Afflictions and Sufferings was a free and Voluntary act, and no other thing Constrained him unto it, but the Motion and Inspiration of Gods Holy Spirit, for it came into his heart, said St. Stephen, Acts 7.23. to go and Visit his Bre­thren.

Had Moses been Egyptianized, he would when he came and found the Hebrew and the Egyptian a Fighting, have sided [Page 19]with the Egyptian, and not with the Hebrew. It being as it were Natural to all Renegadoes, and Apostates, to be most cruel towards those of their former Sect and Profession. Mo­s [...] therefore in Smiting the Egyptian and Rescuing the Hebrew, gave a most Evident Testimony of his Affection towards his Natural Brethren.

And in that particular deliverance he gave them a sign, that he was come to give them a general Gaol deliverance from E­gypt's Bondage, and supposed, saith St. Stephen. Acts 7.25. That his Brethren would have understood by that particular. Deli­verance, That God by his hand would give them a general Goal Deliverance.

And surely had the Israelites been as willing at that time, to receive him for their Prince and Saviour, as he was for­ward to offer himself, and had they not scornfully thrust him off, with a Who made the a Judge, and Ruler over us? He would have made it most Evident, That he was not Con­strayned and Enforced, but Voluntarily, and of his own free Will did chuse rather to suffer Affliction, &c.

You have seen, Brethren, how Moses manifested his Faith, even by preferring the future and Eternal Joys of Heaven, before the present Transient Honours, Pleasures, Contentments of an Earthly Crown.

I dare not now oppose him unto you as a Pattern to fol­low and Imitate, I know your high flown and Gospel Faith, will scorn to stoop to this Low and Legal President.

But sure notwithstanding the great boasting that is now adays made of Faith, my Faith tells me, that the most Faithful man amongst us, comes far short of Moses, and that there is Sca [...] a man to be found in those bright Sun shine Days of the Gos­pel, that is able to give such an evident Demonstration of his [Page 20]Faith, as Moses did here under the Law, In thusing to­ther, &c.

Though we talk much in this Age of Faith, of Faith, and of our Dependance on Future good things, yet tis on Sight, on Sight and in the Enjoyment of the good things that are present, that all [...] Felicity is Plac'd, and rather then we will suffer a light and Mo­mentary Affliction here to be made partakets of an exceeding weight of Glory hereafter, we will chuse rather on the Wing of a Short-liv'd Pleasure, and Pro [...], to be carried into the Infernal Pit of Everlasting Torments.

And though we boast much of the goodness of our fight, and opened eyes, yet that we are blind and cannot see a far of, even beyond this present World, we plainly manifest by our Loathness to part with our Earthly Goods and Possessions for the gaining of a Heavenly Crown and Kingdom.

So far are we from manifesting our Faith, as did Moses, by Choosing rather, &c. that we esteem no man to be a Child of God that is Afflicted and Persecuted: We usually measure mens goodness, now a days, by their greatness; their Saint­ship, by their success, and faithlesly think that God loves none but such as he suffers to flourish here in all Worldly wealth and felicity.

Surely did we believe the Holy Scriptures, which for the main are nothing else but a History of the Churches Persecu­tion, but a Martyrology of the Saints Sufferings: And had we hope as we profess, to be Saved by a Poor, Despised, Mocked, Scorned, Scourged, Crucified Saviour: We would en­certain a more Honourable Esteem of the Cross, a Nobler O­pinion of those whom he is pleased so far to Honour, as to make them his fellow Sufferers and would not with those Bar­barians. Acts 27.4. Condemn all those for wicked Men, on whose hands we see the Viper of danger to fasten.

Did we believe indeed that there is another World, and were throughly perswaded that after the Dissolution of our Earth­ly Tabernacles, there is a House not made with hands, prepared for us in Heaven, we would not by balking the Cross, by com­plying with the Times, humouring of Men, and making our Religion a State one, seek to prolong our Life and Liberty here on Earth; but would be ready with St. Paul, to run through Persecution of all sorts; yea, to die daily, in expectation of that great Reward which is promised, Matth. 5.10. to all that suffer for Righteousness save; and would esteem the Re­proaches and Scorns that are cast on us for Christs sake and his Gospel, the greatest Honour that can be done us.

Did we make Gods Word our dayly study, read and re­member how it is written there, That Gods People the Jews, were after a long and hard Servitude in Egypt, set at Liberty, and brought into the Promised Land; and how Pharaoh and his Jovial Courtiers, that afflicted and kept them in Bon­dage, were all either consumed by those heavy Plagues which God sout on their Nation, or drown'd in the Red Sea, we would wish rather, with poor naked and pained Lazarus, to be carried into Aaraham's Bosom, than with rich, dainty and delicate Dives, to be cast into Hell-Fire; yea, would chuse with Moses, rather, &c.

Were we indeed true believing Christians, we would not only rejoyce in hope of the Glory of God, but would also with our brave Leaders the Blessed Apostles, glory in our Tribulati­ous, esteem our Sufferings for Christ's Cause, to be the very Marks of the Lord Jesus, as termed, Gal. 6.17. our Persecu­tions for Righteousness sake the Earnest of the Heavenly Crown and Kingdom, Matth. 5.10. our Chastisements for our Sins, to be the very tokens of our Heavenly Fathers Love and Affection towards us, Heb. 12.6.

Though he be esteemed a happy man, unto whom God gives Riches and Honour, and gives him also power to eat thereof, and Comfortably to Enjoy them: yet he is indeed a happy man, unto whom God gives Trouble and Afflictions, and gives them withall Grace to make good use of them, and to im­prove them to his Spiritual advantage. And what ever men think of worldly felicity, there is assu­redly no Life so profitable, as that which is a little sprinkled with the Salt of Crosses; and though E­gypt, and the House of Bondage, be no place for Gods Israel to dwell in and inhabit; yet will the ser­ving of an hard Apprenticeship here, make them more highly to prize and esteem the promised Canaan.

I know not what cause others may have to hate and hurt their Task-masters and Oppressors; but I find that I have great cause to love and pray for them; yea, in in some sort to prefer them before my Friends. My Friends oft entice me out of the Heavenly Rode, into the slippery path of Pleasure; but mine Enemies, Per­secutors and Slanderers, make me careful to keep the right way to Heaven, and to take heed that I suffer not my feet to turn either to the right hand or the left from the Path of Gods Holy Commands; for if I do, I shall be sure to hear of it from them. Though to flow in wordly wealth, to be pointed at with the finger, and to be croucht to by every one, be an estate, which flesh, rebellious flesh would some­times make me ambitious of; yet when in my Mid-Night thoughts and secret retirements, I seri­ously consider the deadly poison that lies in the ho­nied Cup of Prosperitie, and the wholsom healthful [Page 23]Potion, that is contained in the aloed one of Adversi­ty, it makes me earnestly beseech God, rather to give me a bitter Pill, and to purge me with Hysop that I may clean; than to give me a sugred Potion, and to suffer me to roull in all wordly Felicity; till with Jesurun I grow wanton, and kick against him: hum­bly to beg of him, rather to restrain and keep me from future presumptions and sins, by his gentle Chastise­ments and Corrections, than to let me run headlong into all licentiousness, by his seeming sweet, but cruel Indulgence: yea, it makes me wish rather with poor naked and pained Lazarus, to be carried into Abraham's Bosom, than the rich, dainty and delicate Dives, to be cast into Hell-Torments; and makes me to chuse rather with the faithful Moses to suffer affliction, &c.

Credit me, my Beloved Brethren, the Love and Favour of God, is infinitely better than the love and favour of the world: and the Joys of Heaven are as far above those of Earth in worth as they are in height. And all truly faithful Men, such as have their eyes enlightned to see things afar off; have estee­med it much better to be chastned of the Lord here, and spared hereafter, than spared here and reserved unto the day of Judgment to be punished hereafter; halt and maimed to enter into Life, than whole and sound to be cast into Hell. To swim through a boi­ling River of Brimstone to be eternally happy, than to dwell in a Paradise now, and after death to be damned.

It was the Prayer of St. August. Lord, here cut, massacre and burn me; so thou wilt hereafter spare and [Page 24]save me. And it was the Opinion of our late Glorious Kingly Martyr. Ch. I. That our afflictions were infi­nitely better with Gods Grace to sanctifie and improve them, than our prosperity with an unlimited appe­tite, and the Reins let loose to all Licentiousness. And it was the choice of the faithful Moses here, rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season amongst the vicious Egyptians.

And thus to do like true Sons of Faith, whenever occasion shall be offered us: God give us his Grace, and to him be all Glory, now and for ever Amen. HALLELƲJAH.